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EPIGRAPHIA INDICA.
(VOL. XXIII.
character and the fact that it occurs as a name of a member of the Sailodbhava family. I may add that several other members of the same family bear similar names, viz., Yasőbhita (or A-yasobhita) and Sainyabhita.
So far as is at present known, such names do not occur elsewhere. Hastivarman's rule in Kalinga falls during the period when the Sailodbhava family was ruling in Köngöda immediately to its north. The assumption of such a peculiar title by Hastivarman may not be totally unrelated to the rule of Sailodbhava family, though we have no definite information as to any relation between the two.
The present grant of Hastivarman is a dev-āgrahāra, i.e., & free-hold created, not for the benefit of an individual person, but for the regular worship of god Nārāyana and the repairs of his temples. We have a similar example in the Santabommali plates of Indravarman IIwhich repeat the exact phraseology of this inscription denoting the object of the grant.
As noted below, the three epithets of god Nārāyana (11. 12-13) occur in a single verse of KA11dāsa's Raghuvamsa (canto X, verse 21), and it is not unreasonable to presume that the composer of the record was acquainted with that work. Of far greater interest, from the historical point of view, is the designation of the god, viz., Ranabhītodaya (1. 13). There can be hardly any doubt, that this was derived from the king's own bituda, Ranabhita. It thus furnishes an example, well known in India and Indian Colonies in the Far East, of designating (the image of) a god after the king who set it up.
The king made this grant presumably at the request, or on the recommendation, of Buddhamañchi-Bhögika (1. 16). The word pratibodhita (1.17), used in this connection, literally means
to awaken, to inform, to entrust, etc.', but, considering the context, it is clear that 'to request' or to recommend' would convey the real sense.
As to Buddha-mañchi-Bhögika, there is no doubt that Buddha-mañchin was the name of a person who beld the office of a 'Bhögika'. The different meanings of the term 'Bhogika' have been discussed by me while editing the Srungavarapuköta grant of Anantavarman (above, p. 59). For an example of personal name of this type I may refer to Aditya-mañchin, the writer of the Chicacole plates, and the son of Vinayachandra who wrote the present grant. It is interesting to note that this Aditya-mañchin is referred to as Aditya-Bhögika in the Purle plates. This alteration of titles led Dr. Hultzsch to remark that like Bhogika', Manchin is perhaps an equivalent of the Telugu Bhoi, a palankeen-bearer'. The presence of both the words in the name of Buddha-mañchi-Bhögika disproves this assertion. Besides, the sense palankeen-bearer' can hardly be applied to either Aditya-, or Buddha-mañchin. I have shown that the duties of the official called Bhögika included writing or engraving of royal charters. In the present instance the term might mean the chief of the territorial unit called bhoga. In that case it would be the duty of this officer to suggest to the king the grant of land for the maintenance of a temple of
1 Above, Vol. XVIII, p. 331. * For the Sailodbhava Inscriptions, cf. Bandarkar's List, Nos. 1672-6.
* The phrase khanda-ophufita-bhagna-ghafana occurs in the Madras Museum plates of Vajrahasta; above, Vol. IX, p. 98.
J. A. H. R. 8., Vol. IV, p. 21. *Cf. my book Ancient Indian Colonies in the Far East, Vol. I. Champa, pp. 184-6. . Cf. Ind. Ant., Vol. XVI, p. 132, f. n. 3. 7 Ind. Ant., Vol. XIII, p. 121. . Above, Vol. XIV, p. 362.
. It is a sub-division of district. Of. e... 'Vishayapats-bhogapali' in Khalimpur Copper plate of Dharmapala ; above, Vol. IV, p. 243 ; also Vonkhara-bhoga-sambaddha-Jijjika-grame in l. 11 of the Jirjingi grant of king Indravarman (J. A. H. R. 8., Vol. III, p. 52). The editor reads Jijjika.
